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Were any of your Christmas celebrations over the top? Did you spend way too much money? Did your kids and grandkids receive way too many presents? Did you eat way too much food? Was your week overly extravagant? Extravagance
is normally thought of in a negative sense in the Christian’s mind. We are to
be humble and quiet people in this world, not loud, boisterous, flashy, and
extravagant people. Let me say, I think that we should celebrate with all that we have on an occasion like Christmas. We should buy presents and bless our kids and families with as much as we can within reason at Christmas. I would like to share with you today a story about a
sacred extravagance. Can it ever be a good thing? We will see!

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The Occasion (1-2)

When
you come to the twelfth chapter of the Gospel of John, you see that Jesus’
public ministry is now coming to an end. By this time, He has set His face for
Jerusalem where He will laid down His life for you and me on the cross. In the
very next chapter, you find Jesus gathered with His disciples in the Upper
Room. One of the last public events pictures Mary humbling herself to anoint
the feet of the Lord, and then to parallel that we see Jesus in the next
chapter humbling himself to wash His disciples’ feet. This is an amazing story.
Of course, this story follows the account in the previous chapter of Jesus
raising Lazarus from the dead. The town of Bethany was now known for that great
miracle. The occasion in Bethany is a supper. This word refers to the main meal
of the day which usually took place in the evening.

The
three siblings, Lazarus, Mary, and Martha, were near and dear to the Lord.
Christ spent a good bit of time with this family during His earthly ministry.
He ate meals with them (Martha hosted the Lord and was irritated that her
sister, Mary, did not help her, but was rebuked by Jesus because He basically
said that sitting at His feet and learning of Him was the better thing than
serving); He showed great emotion and love when Lazarus died, but raised him
from the dead; and Mary is seen as a fully devoted follower of Christ as she
sat at the Lord’s feet to learn from His teaching and then, as we see here,
anoints Him with expensive oil. These three siblings experienced some of the
most wonderful and memorable things any person has ever known.

Here,
again, Lazarus is seen as a main character as he reclines at the table with the
Lord; Martha is seen as working hard to serve the honored guest; and Mary is
seen as making her devotion to the Lord very apparent.

The Overindulgence (3)

I
would like to point out that Mary is mentioned at the beginning of chapter
eleven as the one who anointed the Lord with fragrant oil and wiped His feet
with her hair. This woman became known for this particular event so that the
Apostle could mention the occasion in reference to her before he even recorded
the actual event. The people to whom he was writing knew the story about Mary
and the Lord.

I
think this event may also look forward to chapter 13 when Jesus, in the upper
room, washes the disciples’ feet and commands them to do the same. We will be
looking at that passage in a couple of weeks. First, let’s set the scene. In
that culture, for special suppers, the guests would recline in the floor at a
lowered table. They would lay on their left arms with their feet extended out
away from the table, and they would eat with their right hands. Mary did not
crawl under a table to get to the Lord’s feet. They were extended out and
easily accessible for anointing. To wash/anoint someone’s feet was an act of
humility. In that culture humility was not looked highly upon. It is a great
Christian virtue because the Lord has taught us to be humble, and a servant is
not greater than his master, but the culture on the whole found humility gross.

We
cannot be certain, but the family who was hosting may have been wealthy or
possibly this perfume was a family heirloom. In any case, this was a very
expensive jar of oil. The perfume was made from a nard plant which was native
to India. It was a flowering plant that people would pull up and crush the
roots of to make perfume which is why it is sometimes called spikenard. Mary
used this to anoint the feet of Jesus, surely an act of devotion, love, honor,
and humility before her Lord. She even wiped His feet with her hair! I assume
she did this to deal with the excess because Jesus’ feet could not absorb all
that she poured on Him, but it was also a great act of humility. She used so
much that the house was filled with the brilliant fragrance.

The Objection (4-6)

Maybe
many people who were in the house thought the same thing, but John makes sure
to point out that it was Judas who spoke up in objection to such extravagance.
Who would do such a thing? This was a waste of something highly valuable,
right? Wrong! As John is writing and looking back on this story, he cannot help
but label Judas as the traitor that he proved to be. Judas is quoted as giving
us the cost of this very expensive oil. A denarius was one day’s wage for a
worker, so 300 denarii would be equivalent to a year’s worth of wages for the
average person because they would not work on Sabbaths and other holy days.
This woman has just poured out a year’s worth of wages on Jesus’ feet and wiped
it up in her hair! This is unbelievable! Jesus will surely rebuke her, right?
Wrong. Judas objected on the basis of the fact that the perfume could have been
sold and the money given to the poor. Of course, looking back on it, John knows
why Judas said this. He was not concerned for the poor, but that there would
not be some extra cash in the bag for Judas to grab for himself. It is not
shocking that the Lord’s treasurer was a thief because we know that ultimately
he was the Lord’s traitor. Apparently, it became well known that Judas would
help himself to the money in the bag that was supposed to be for the Lord’s ministry
and giving to the poor.

But
this was a legitimate objection that Judas was making, right? I mean, most
everyone would have thought the same thing whether they said it or not. What
would Jesus do? Would he say, Judas, you
are right; Mary has sinned? No.

The Objective (7-8)

When
Mary brought out the perfume and began anointing the Lord, she “signaled more
than she knew” (Carson, 430). Mary probably did not know that the Lord would
have to die in only a few days. She was doing this out of humble devotion to
the Lord Jesus Christ, but she was prefiguring so much more without even
knowing it! Jesus told Judas to “leave her alone.” Wow! The Lord goes on to say
that Mary had kept the perfume for the day of His burial. Mary could not have
known this nor anointed His feet with His death in mind. Everyone was oblivious
to the Lord’s impending suffering. Mary had kept the perfume for such a time as
this, a special time to honor someone like her Lord, but Jesus states that she
had actually done much more without even knowing.

No
one would have expected Jesus to say something about His burial at this point.
They are having a festive supper and Mary was celebrating Jesus, but He now
points to His burial. This passion was definitely on the Lord’s mind. Jesus
quotes Deut 15:11 in saying that the poor will always be present. Then, in the
last sentence we will look at today, Jesus states that He will be leaving. This
will be the news that the disciples will hear in the Upper Room in the next
chapter. This is the news that will confuse and devastate them. This is the
news that the Lord will try to prepare them for. This is the news that will
save us all from our sins!

Conclusion and Christian
Application

(1) Let others see your sacred
extravagance. You do not have to be loud or boisterous, but give to the Lord
with all that you have. This does not mean that you have to put on a show for
people or let them see how much money you give. I am talking about being overly
gracious- in your kindness, in your love, in your mercy, in your giving of all
kinds of resources, and much more. Pour out all that you can in service to the
Lord Jesus. Worldly things are not lasting, but the things of Christ are
eternal.

(2) How is this related to evangelism?
When you are extravagant concerning the things of God, the people around you
will be greatly influenced. This kind of extravagance is letting others see
your good works so that they may glorify our Father in heaven. It is not to
draw attention to yourself, but to the One who has redeemed you from the curse
of sin and saved you from the wrath to come.

(3) Notice how each of the people in
this episode show their true colors. They all have their own reputations which
were known then and even 2,000 years later.

Lazarus: the one Jesus had raised from
the dead.

Martha: the one who worked hard at
serving.

Mary: the one who learned from and
anointed the Lord.

Judas
Iscariot: the one who was a thief, worldly, a traitor, and demonic.

*The question I have for
you today is, what is your reputation and does it point others to the Lord
Jesus Christ?

How
is your Christmas season going thus far? What words would you use to describe
your recent weeks? Stressful, busy, tiring, hectic, busy. . . . Wonderful,
joyful, fun. . . . The world, influenced greatly by Satan, tries everything it
can to distract us from the Christ of Christmas. There are so many things
flashing before us in order to divert our attention away from our Lord Jesus
Christ who is the reason for the celebration. We have tried over the last
couple of weeks to focus our attention on the Christmas story of the Bible. We
have looked at the more spiritual and theological Christmas story found in the
Gospel of John. We are focusing our attention on the Word-become-flesh who
dwelt among men. Today we will finish what we have started by looking at the
end of John’s prologue.

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John Bore Witness (15)

This
first verse, as in the NIV, should maybe be placed in parentheses. It is almost
an aside, but what a great statement it is from the last of the Old Testament
prophets! It also supports what John the Apostle said in the opening lines of
this Gospel in that this Word is eternal. So, the Apostle includes the
statement from the Baptizer in order to reinforce his point about the Son’s
uniqueness, but also to pave the way for his report of the Baptizer’s ministry
given in verses nineteen through forty-two.

Although
Jesus’ earthly ministry came after John the Baptizer’s, the prophet declared
Christ’s preeminence. John began by making this proclamation before he knew who
the individual was of whom he spoke. He grew up in the wilderness and began
preaching the Christ before Jesus even came on the scene. He later learned that
it was Jesus who was the Christ because God revealed to him that this was the
case and then he could say, “This was He of whom I said. . . .”

Grace for Grace (16-17)

In
verse fourteen, we were told that the Apostle and other eyewitnesses beheld the
glory of the Word-made-flesh which was full of grace and truth. Now the Apostle
picks up on that again to tell us more about it in verses sixteen and
seventeen. After the important reference to the Baptizer in verse fifteen,
verse sixteen goes on to explain what verse fourteen said about grace and truth
filled glory of the Word. The sentence begins with the word “for” or “because.”
It points us to the furtherance of his point.

As
we pointed out last week, glory has the idea of “weight.” It refers to how much
something is worth, how much value it holds. The Apostle says in verse fourteen
that Christ’s glory is FULL of grace and truth. In verses sixteen and
seventeen, he goes on to tell us that out of that fullness we have all
received. The “we have all” referred in the first place to the eyewitnesses,
but now it extends to include us as well. His fullness is enough for us all. It
is out of His fullness that both the Old Testament and New Testament
revelations have come. It is out of His fullness that the world and all that is
in it was created. It is out of His fullness that we have all received
salvation from the slavery of sin and the wrath to come. It is out of His
fullness that we have received the offer of eternal life. He is full of grace
and truth, and there is enough living water for us all to drink and be satisfied.
Where sin has abounded, grace has abounded that much more through Jesus Christ
our Lord.

“Grace
for grace” in the NKJV and “grace in place of grace already given” in the NIV
means something like “grace after grace.” What the Apostle John is saying to his
readers, by unique inspiration of the Holy Spirit, is that both the Old
Testament and New Testament revelations came out of the fullness of the Word
who in these last days has come in the flesh. This is something very special.
He is not down-playing the significance of the Old Testament. He is actually
calling it a “grace” that was given. Of course, we know that it was a promissory
grace. It was always pointing forward to another grace, a fullness of the glory
of God to be put on display.

The
grace that Christ has revealed in these last days is a grace like the Old
Testament, but far greater. Just as John the Baptizer was the greatest of all
men, but said that Christ was far greater, so too the revelation of the New
Testament is greater than the Old. It is not as if there was no grace and truth
in the Law. Of course, there was! The grace and truth that came through the
revelation of Jesus Christ, the Word-become-flesh, was the final and full
revelation of the plan of God. You can look at it two ways: grace has been
replaced by grace in the sense that the previous grace was lacking and now it
is full or, even better, grace has been heaped upon grace.

He has Declared Him (18)

We
have made it to the end of the prologue and the climax of it all. Notice here at
the end that the Apostle begins to explicitly link the Word with “Jesus Christ”
and the “Son.” There will be no mistakes made by any sincere reader of the
Gospel of John as to who the Word is. The Word is Jesus Christ, the One and
Only Son of God. If you have not learned about the distinctiveness of the Word
by this point, you will not miss it in verse eighteen. This verse is the reason
that Christmas is so special. No one has seen God at any time. No one has ever
seen God. Moses wanted to, but God told him he would die if he saw Him, so He
covered Moses in the cleft of the rock. Moses would talk to God “face-to-face”
as friends, but Moses did not see God’s glory on display in the way that Christ
showed it. Not only does Christ show the glory of God, but He reveals God
Himself to humanity. As one of the great Reformers said, “When he says that
none has seen God, it is not to be understood of the outward seeing of the
physical eye. He means generally that, since God dwells in inaccessible light,
He cannot be known except in Christ, His lively image” (Calvin). He is very God
of very God who was born as a babe in Bethlehem in order to save the world. If
you want to see God, look to Him. If you want to learn of God, learn of Him. As
another author has said, “We may have confidence that God is as Christ revealed
him” (Morris, 101).

To
be the “only begotten Son” is to be the “One and Only Son.” It does not speak
of birth, but of His uniqueness. To be “in the bosom of the Father” is to be in
the closest relationship to the Father as possible.

Conclusion and Christian
Application

(1) Look to Christ during Christmas and
see God. There are many distractions this time of year. The world is attempting
to divert attention away from Christ on to anything else. Enjoy the narration
of God in the person of Jesus this Christmas with your family and friends.

(2) Remember where all of your blessings
come from. They come from the fullness of Jesus Christ, the Word-made-flesh. He
supplies more than enough for us all and all others who come to Him. You will
find grace and truth in Him. He will give you true life.

(3) Christ is unique. He is special. He
is one of a kind. There is no other like Him. Consider His greatness this
season. Bask in His glory.

Today, we will consider some of the most shocking news in
all of the world. The Word, who we have established as God of very God, became
a man. You would think that it would not get more shocking than that, yet think
of how appalling it is that people would have nothing to do with him. On the
whole, He was despised and rejected. He was crucified as a blasphemer. But this
was the plan of God.

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The True Light (9)

How is He the true light? Christ is the true light in the
sense that He is the genuine/real light. Christ is, “the genuine and ultimate
self-disclosure of God” (Carson, 122).

How does this light shine on every man? This light shines
on every man, and in doing so, it divides humanity into two groups: those who
receive the light and those who reject the light. When the light of Christ
shines into this world, some people walk into that light and will be saved, yet
others run from the light because they do not want their deeds to be exposed.
As one person has said, This light shines
upon every person whether he sees it or not (Barrett).

When Christ came into the world, He was coming into the
orb of His creation. Yet, that creation had gone/continues to go astray. He was
interrupting a rebellious creation.

So, we do not have to wait until verse fourteen to hear
something about the Christmas story. We already saw one verse last week that
told us about Christ’s coming. Verse five says, “And the light shines in the
darkness. . . .” Now we have seen in verse nine, “The true light that gives
light to everyone was coming into the world.” These are verses that tell us
about Christ coming into the world. From a different perspective, without all
of the historical details, we are told about Christ interrupting human history
to enact God’s plan of redemption. We know the details. He did this by being
miraculously born of a virgin in the most humble of ways, growing from infancy
into adulthood, and dying as a sacrifice for sin on the cross. John gives us
the theological Christmas story.

Rejection (10-11)

In the Garden of Eden, God would come and walk with Adam
and Eve in the cool of the day. It was normal and probably expected for God to
come into and relate with His own creation. Yet, when Christ came into the
world, His creation did not even recognize Him. We can see in these words just
how dark the world had become. We can see how dire the problem of sin was.

Although Christ interrupted this rebellious world, the
world continued to rebel. They rejected Him and could see no glory in Him. The
world saw nothing of use in Him and in the end crucified Him. The world washed
its hands of the Word.

Even the Jews, His own people, who were looking for Him,
even they did not seem Him although He was standing right in front of their
faces. The ones who were most intent about finding their Redeemer-Messiah, were
the ones who despised Him the most. They plotted against Him and cried out for
His crucifixion. Of course, this rejection fulfilled all that the Old Testament
Scriptures had to say about the Coming One.

Reception (12-13)

Only those who receive this Light, only those who allow
this Light to shine into their lives will be saved. It may have only been a
few, but as many as did receive Him, to them He gave the right to become
children of God. To become a child of God, two things have to happen: (1) you
have to receive the Word (Christ, the True Light) which you do by believing in
His name, and (2) the Word gives you the right to become a child of God. Let’s
make sure that we are clear on a few things here in verse twelve.

To receive Christ you must believe in His name. Names
were significant in ancient times. A name meant something in that culture. A
name represented everything about a person, his character, history,
accomplishments, and more. Therefore, the name “Jesus Christ” means a whole
lot. To believe in that name means that you have to learn what all that name
represents. Let us state a few things now. His name represents His: eternality,
divinity, virginal conception, ministry of teaching and healing, sinless
perfection, sacrificial death for the sins of the world, resurrection,
ascension, preeminence, and much more. To receive Christ is to believe in His
name and to believe in His name is to trust that He is who He claims to be as
well as to trust that the records we have of Him in the Scriptures are true and
completely reliable.

The second thing that we must be clear on is the fact
that no human being has the right to be a child of God because we are all
sinful and rebellious creatures. We have all sinned and fallen short of the
glory of God, our righteousness is like filthy rags, and there is none
righteous – not even one. God is a holy and righteous God. There is none like
Him. He is perfect in all His ways. God is light and in Him there is no
darkness at all. We, mere creatures, have trespassed against the utterly holy
Creator, God Almighty. Do we think that there is any possibility that we could
pay for our sins against this great God? Do we think that we could make up for
it? Can we redeem ourselves? It is not possible to become a child of God on
your own. God gives you the right. This is grace. It is completely undeserved.
You cannot earn it, and a main point that verse thirteen is making is that you
cannot be born into it. It does not matter who your parents were or anything to
do with your heritage, but what matters is that God be the agent of a second,
new birth.

So, verse thirteen tells us how a person is made a child
of God, and it is closely related to what Jesus will later say in chapter three
about being born again. God shines His Light into a person’s darkness and they
receive it (non-meritorious), God then gives them the right to become His child
and makes it so. Thus, from the beginning to the end of the regeneration
process, God is at work. It is all “of God” as the last two words say of verse
thirteen. You may ask, “How can I be saved” or, “How can I become a child of
God?” I will tell you form this verse, you must be “born of God.” Only God can
do this. You cannot make this happen yourself, and I cannot do this for you.
Cry out to Him, and He will give you the new birth.

The Word became
Flesh (14)

The last verse we will look at today is one of the most
famous in all the Bible and rightly so. This verse tells the Christmas story in
only a few words.

The “we” who beheld the glory of the Word-made-flesh must
be John and the other eyewitnesses. Yet, the glory was not of a completely
revealed nature. It was still very much veiled. To see this glory, one still
had to see it with the eyes of faith. This is obvious because all who saw
Christ did not see His glory or they would have believed. Ultimately in the
Gospel of John, the glory that is seen in Christ is seen in what He did in
dying and being raised from the grave. Of course, only those who receive the
light can look at Jesus on the cross and see glory. Those who are without faith
and without the new birth look at the cross and mock it.

Conclusion and
Christian Application

(1) For those
of you who have experienced the new birth and have been made children of the
living God, do not forget how it happened. It was not of your will, but the
will of the Father. Remember that you did not earn your place in the family of
God, but you were graciously given your place in His family.

(2) For those
of you who are not children of God. Cry out to Him today. Receive the light of
Christ, believe in His name, and the Lord will bring about newness in your
life. He will do a mighty work in you from beginning to end. Jesus fully
immersed Himself into humanity when the Word put on flesh and dwelt among us.
In turn, you may be united with Christ in the waters of baptism, fully associating
with His death and resurrection.

(3)
Behold the glory of the only begotten of the Father. He is the true Light. He
is the Word who is from the beginning. He is full of grace and truth. Behold
His glory this Christmas.

The prologue of John’s Gospel is well known among
Christians today. Many of us can easily recite the opening lines. The first
eighteen verses declare some of the most profound things revealed to mankind.
Yet, can you imagine reading these opening verses for the very first time? What
would you think? How would you react? Imagine living your life well into your
adult years never hearing anything about the Gospel and then getting your hands
on this letter and reading the opening lines.

The concept of the “Word” (Greek “logoV”) was well known among both Jews and Gentiles. The Jews
discussed the logoV as the divine revelation
delivered to the prophets of old. All that God had said in the past was
considered the Word. Remember, God is a speaking God. He has always revealed
Himself in Words. In fact, God spoke the universe into existence. The Jews
could easily understand this, thus the author to the Hebrews writes, “God, who
at various times and in various ways spoke in time past to the fathers by the
prophets, has in these last days spoken to us by His Son. . . .”

The Greeks had an even more complex understanding of the logoV. The philosophers were constantly talking about “reason.” They believed
that there was a superior power that guided the universe. They believed in a
higher power, a reason, a mind which they called the logoV. However, they did not think that this “word” was personal in any way.
The philosophers thought that this was just some power that floated around.

An interesting
exercise is to read the prologue of John’s Gospel as a pagan might have to see
the real point that John is making. All of the “He’s” that you see in our
English Bibles are third person singular which means that they can also be
translated as “she” or “it.” You understand that it is masculine, feminine, or
neuter based on the context. So, let’s read John 1:1-18 the way the Greeks and
even the Jews would have in the first century. I’ll read and you listen. Imagine
that you are a Greek philosopher hearing this for the first time.

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In the Beginning
(1-2)

Each of the Gospel writers chose a different place to
begin telling their account of Jesus Christ. Matthew and Luke both begin with
genealogies and then tell about the events surrounding the birth of Christ
before they tell about the ministry of John the Baptizer. Of course, Matthew
and Luke have their own personalities and purposes which are shown in their
respective writings. For example, the genealogies are given from two different
perspectives. Mark, on the other hand, is a fast-paced Gospel account. He gets
to it and tells the story quickly. His beginning doesn’t start in the manger,
but with the ministry of John and then quickly into Christ’s ministry. And what
about John’s Gospel account? We know that his is very different from the other
three in a variety of ways. His beginning goes much farther back than the other
three. His beginning goes back to the beginning of beginnings.

“In the beginning” strikes a certain chord in our ears,
doesn’t it? It draws us back to the first book of the Bible, Genesis, which
starts with those same words. Genesis starts with the words, “In the beginning
God. . . .” John starts with, “In the beginning was the Word.” I think the
apostle is immediately pointing us in the direction that he wants us to go. His
is a Gospel that was written so that you may believe, that is, so that you may
come to faith in Christ and so that you may continue to believe. How do I know
that this is his purpose? Look with me at John 20:30-31. He wants you to
believe that Jesus is the Christ, the Son of God, and he wants you to have
eternal life. So, from the beginning of his Gospel account, he points you to
those ends. I think that John is intentionally paralleling the first words of
Genesis here because he wants to show us that God and the Word are the same.
The same God who created in the beginning is the God who put on flesh.

So, in the first phrase of John’s Gospel we are taken
into a doctrine that is not fully comprehensible. How can a mere human fully
understand that God and the Word had no beginning; that they simply existed
before anything was created? It cannot be fully understood by any of us, and
there is no shame in it. After all, we are talking about God.

In the beginning was the Word. This was before there was
anything in the universe. In fact, this was before there was a universe. In the
beginning the Word just was. Next we are told that the Word was “with God.”
Then we are told that the Word “was God.” Verses like this have taught
Christians the doctrine of the Triune God for 2,000 years. If the Word is God
and yet is with God, then in some way the Word is divine yet distinct from God
(the Father). Now, many of you know that Jehovah’s Witnesses translate this
third phrase differently than all other English translations of the Bible. Of
course, that in and of itself should throw up a red flag. Why do they do this?
They translate “the Word was God” as “the word was a god” because there is no
definite article (“the”) in the Greek text making big G God clear. There are
grammatical rules that we will not get into that can answer that issue
(Colwell’s Rule).

Creation and Life
(3-4)

The answer that solves the issue for me comes in verse
three when the apostle says, “All things were made through Him, and without Him
nothing was made that was made.” The Jehovah’s Witnesses teach that Jesus
Christ is a created angel. Yet, the book of Hebrews is clear that Christ is not
an angel, but is distinct from them in every way and stands over them in every
way. Christ is the creator and sustainer of all things. That is exactly what
John is saying here in verse three. Christ was not created because “without Him
nothing was made that has been made.”

Through Christ all things were made, the things we can
see and the things we can’t see. Thus, it is understandable that life is in
Him. John usually means “eternal life” when he refers to life in his Gospel. The
Lord Himself claims to be life on a few occasions as recorded by John. He says,
“I am the resurrection and the life.” He also says, “I am the way, the truth,
and the life.” The same life that was given in the original creation has also
been given to those of the new creation.

Light Shines (5)

The Lord also claims to be the light. He says, “I am the
light of the world.” In verse five, John begins to tell the Christmas story.
The light shines in the darkness, and the darkness did not comprehend it (or it
can also be translated “has not overcome it”). I think we should keep both
translations in mind. It is sad on the one hand that the world does not
comprehend the coming of Jesus Christ, but it is joyous that the world cannot
overcome what He has come to accomplish. Jesus said on His last night with His
disciples, “Fear not, for I have overcome the world.” Just as the creation
story tells us that darkness was over the face of the deep, but God said, “Let there be light” and there
was; so, too, light has shined triumphantly into the darkness of the sinful
world. Jesus is the Light of creation and salvation. Light excelled forth when
that baby was born in Bethlehem that could not be thwarted. Darkness could not
overcome that light no matter how dark it may have been. Consider Herod’s
rampage and killing of all the baby boys around Bethlehem; the devil’s
temptation of Christ out in the wilderness; the Pharisees and scribes who
constantly challenged the Lord; the mobs who tried to stone Him; the
crucifixion and burial; and everything in between. None of that darkness could
either comprehend His light or overcome His light.

The Witness of the
Light (6-8)

The apostle now brings us to the part of the story that
all four of the Gospels want to preserve. The man named John who was conceived
miraculously, raised up to be a prophet, proclaimed the coming Christ, and was
martyred for his witness. John was sent from God, there is no question about
it. The purpose of John’s ministry is stated at the end of verse eight, “that
all through him might believe.” There have been many great men and women
throughout history, but they were all mere humans. There is only one Light and
all those who have gone before or after who trust in the Lord bear witness of
that Light. This light is the salvation of the world.

Conclusion and
Christian Application

(1) This
Christmas, dive into the depths of what it means to be a Christian. Dig deep
into the well of holy Scripture.

(2) Tell your
kids and grandkids that this celebration is more than materialism, Santa Claus,
and such. Tell them that it is about the Word becoming flesh; that God Himself
has broken into human history in the person of Jesus Christ to redeem us.